So God makes it possible for me to love. And he has done this so well that love, in fact, is our greatest delight. Normally human beings love to love much more than we love to have faith or we love to have hope. As St Thomas puts it: “…no virtue has such a strong inclination to its act as charity, nor does any virtue perform its act with so great pleasure” (II.II.23.2).
Yet, although charity is infused into our hearts, we are nonetheless the ones who love. As St Thomas says, “Love of its very nature implies an act of the will” (II.II. 23.2). Grace makes it possible for us to love, and even connatural, but it is not inevitable. We must freely choose to do our own loving.
St. Thomas goes on to explain that the Holy Spirit augments our capacity to love by the gift of Wisdom. How does this Wisdom help us? Wisdom, says St. Thomas, “denotes a certain rectitude of judgment according to the eternal law” (II.II.45.2). With Wisdom, we begin, in other words, to evaluate experiences not according not to the transitory things of this life, but according to what really matters, what will matter in eternal life.
Thomas says that there are two aspects of Wisdom: one, of course, is the ability to think clearly, as we would expect. The other is to do with “a certain connaturality with the matter about which one has to judge. ….It belongs to Wisdom as a gift of the Holy Spirit to judge rightly about [divine things] on account of connaturality with them.”
What strikes me here is the difference between charity on one hand and faith and hope on the other. In faith and hope the Beloved is known, yes, but he is known, it seems to me, as the one who is sought. Here, in this teaching on connaturality with divine things, there is a glorious sense of finding, of possessing the Beloved. “Now this sympathy or connaturality for divine things is the result of charity, which unites us to God,” says Thomas simply. And he brings in 1Corinthians: “…he who is joined to the Lord is one spirit with him.” This loving union, then, gives us a connaturality with God that encompases everything about us.
Moreover, in the gift of Wisdom, one not only learns about divine things, Thomas says, but also ‘suffers’ divine things – suffering in the sense of undergoing divine things. So these ‘divine things’ become not extrinsic to our deepest being, but are experienced and known right there in our deepest core, our heart of hearts.